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§. 1. MAns rational Reflection up∣on himself, if faithfully im∣proved, would, with convin∣cing evidence, secure him, both against Atheism, and Irreligion. The sound acknowledgement of a Deity, pre∣sently
leads the mind to a Religious Appre∣hension of him: For that comes short of a truly Divine Being, and cannot rationally be owned as God, which when discovered, doth not forthwith present it self to intel∣ligent creatures as the true object of their Religious Worship, and Sacred Adoration: Now Self-reflection may easily discover that there is a God, and this may serve to rout Atheism. And that same mind that is able thus to discover a Deity, doth also na∣turally prompt us to an acknowledgement of that undoubted homage which is the un∣questionable right of the Supream Soveraign of the world, viz. Religious Worship, and Adoration: And this speaks Religion to be highly rational, as that which is connatural to intelligent creatures, and withall brands Irreligion, with the greatest unreasonable∣ness in the world. Let us a little consider now what Self-reflection can do towards the discovery of a Deity. 'Tis evident that mans soul is not limited, and restrained onely to direct Acts in its operation, but it is usually as able to reflect upon its own Actions, and take a review of them, as it is at the first, in a direct Act of knowledge, to apply its self to any peculiar intelli∣gible Object. As Scripture plainly inti∣mates
a distinction 'twixt the direct and re∣flect Acts of Faith: So the constant expe∣rience of a rational soul, evidences a clear distinction of the reflect Acts of knowledge, from those that are direct. For the mind in its reflection, peculiarly fixes upon its own former Actions, as the proper object it converses about: But as it exerts direct Acts of knowledge, its circumference is as large, as the latitude of Beings, or objects that are in themselves intelligible. Suppose now a contemplative mind, setting it self to take a true scantling of mans nature; it must needs abstract the humane nature from all those conditions, that would limit it to individual persons; and it must con∣ceive it as somewhat common to all men; here is a direct act of the mind: But when he reviews this Action, and nar∣rowly searches into the manner of appre∣hending, and distinct understanding of the humane nature, and takes notice of the power, and species, by which the act of the mind was exerted; this is properly Re∣flection. Now the mind by this may clear∣ly perceive, that those intellectual Images which represented the nature of man, as abstracted from all material accidents, cannot be corporeal and material them∣selves,
but immaterial, and refined from the dreggs and dross of matter. These be∣ing immaterial, do necessarily require a Spiritual Power, and Incorporeal Sub∣stance to reside in, as their proper subject. Therefore it follows, the rational soul that thus reflects upon its self, can be no other than an incorporeal, and immaterial sub∣stance. If it further searches into the Ori∣ginal of an immaterial substance, as the soul of man is concluded to be; it cannot but conclude, that it could not possibly be made of any pre-existent matter, when in its own nature it is immaterial or spiritual. Besides, the nobleness of its being, and the excellency of its operations, speaks it to be of no mean, earthly, or sublunary ex∣traction. If the soul (being immaterial) cannot be generated, or made by any ma∣terial production; it remains, it must have its being immediately raised out of nothing, which (being a work of Omnipotency) will evidently demonstrate the being of an In∣finite, and Omnipotent Agent, which first gave life, and being, to an immortal, and immaterial soul, which can be no other than God himself.
§ 2. Having thus discovered the Being of God, and that hee must be of an Infinite
Power, to create an incorporeal substance out of nothing; it were no difficult task, to demonstrate the rest of Gods Attributes, from this, that hee is Omnipotent, or of an Infinite Power. But to pass by all other Attributes, I shall onely consider the ne∣cessary Inference, of Gods Immensity or Omnipresence, from the presupposed Being of his Infinite Power. For a Being or Agent of Infinite Power, must of necessity be of an Infinite Essence; because otherwise the principle of operation would transcend the nature of the Essence and Being; and a Finite Essence would absolutely and simply be invested with an Infinite Power; which is as repugnant to right reason, as deroga∣tory to the nature of the Supreme Being, or Being of Beings, God blessed for ever∣more. If the Essence be infinite, that is, of Infinite Power, it follows, that that Es∣sence cannot be limited, or restrained to a∣ny finite space: For that which is any waies limited, cannot every waies, and ab∣solutely be Infinite. If an Infinite Essence be not limited by any finite space; then this created Fabrick of the world (being fi∣nite, because created) cannot contain it within its bounds. But as it is every where present in the world, so being infinite, it
must needs exceed the limits of every crea∣ture; and so also the largest bounds of the highest Heavens: So that God which is Infinite, and illimited in his Essence, must necessarily be granted to be in that bound∣less Imaginary space, which must be sup∣posed beyond the surface of the world. This may further be proved thus; either God can produce another creature, in that sup∣posed space, or hee cannot: If hee cannot, then he would not be Infinite in his Power, which would be repugnant to his Being, and the contrary hath already been evin∣ced. If hee can, then hee would either be present with that creature, or not: If not, his Essence would not be Infinite, because excluded from that space, where the crea∣ture is supposed to be. If hee be present, then either newly present with it, or he was eternally so: If newly, then there would be a real mutation in his Being, being pre∣sent now, where hee was not before, which is as derogatory to Gods Infinite Perfe∣ction, as a local restraint and limitation is to the Infiniteness of his Essence. It re∣mains then, that hee was eternally present there, and if so, then hee alwaies was in that boundless Imaginary space, where the creature was supposed to be produced,
which was the matter to be proved.
§ 3. That this Introduction thus indu∣striously designed, may not to any one seem wholly unsuitable to the ensuing dis∣course, concerning the special Presence of God: I would advise the Reader, seriously to weigh both the matter expressed, and the manner of its discovery; and hee shall finde both highly subservient to my main design. The chief matter is Gods Omnipo∣tency, and his Immensity, or Omnipre∣sence. Consider these joyntly, so they are a solid foundation for that Religious Wor∣ship that is due to God; for both Omnipo∣tency and Omnipresence, are necessarily required in the proper object of Religious Adoration, as is more fully shewn, c. 4. § 2. And Gods Omnipresence considered singly by its self, and abstractly from the other, is presented as a necessary Caution, to less wary minds, to secure them from all those unworthy thoughts, that may any waies de∣rogate from the Infiniteness of his Essence, when they shall see a discovery made of Gods special Presence, in the places of his Publick Worship under the Gospel. For Gods special manifestation of himself, ei∣ther in Heaven, or in the Temple of old, or in his Church, and faithful Servants now a
daies, as places of his peculiar residence, is no waies inconsistent with his natural Im∣mensity; and being every where present, as I shall more fully declare, in the sequel of this ensuing Discourse.
§ 4. If wee do again consider the manner of discovery of these two fore-mentioned Attributes, viz. that it is by the very light of nature, and by the improvement of right reason, and understanding (that common benefit, that Christ enlightens every one with∣all that comes into the world.) This may let that fond generation of people know, who are so hugely enamoured with, and do so su∣perstitiously dote upon, their so much ad∣mired and adored notion, of A Light with∣in: That there is other work that God hath designed that inward Light for, than by its native, strength, lustre, and radiancy, infal∣lability to guide us, if faithfully followed, as they no less prophanely, than ignorantly do imagine, to the place of bliss, and eter∣nal happiness. For, consider this inward Light, in its speculative part, wee see in some measure what useful discoveries it may accommodate us withall, by what hath been before mentioned. And look upon it again in its practical office, as it sparkles in mans natural conscience, so it may be
very serviceable to the design of Christiani∣ty, when inward convictions of many gross sins, repugnant to the very dictates of na∣tural light, do render us restless in our spi∣rits, till wee have found a more spiritual conviction of sin, by the Law of God re∣vealed in his Word, and a conversion from them unto God, through Christ, by the Ho∣ly Spirit, according to the tenour of the New and Gospel Covenant. But that this Inward Light, which the Wise man stiles the Candle of the Lord, and at the best, burns but in the socket of a corrupt mind, with very much dimness, should ever discover the right and ready way to the New Jeru∣salem; is the product onely of mens foolish fancies, their pride, and ignorance. Would not from hence a strong impeachment of the Divine Wisdome be raised, that hee should send Christ into the world, to pur∣chase salvation for lost, and fallen man, when by this inward Light, hee might have obtained it well enough before?
§ 5. Having thus briefly hinted the be∣nefit of Self-Reflection, and the true use of in Inward Light, which, as it is common to all men, so it is but of common concern∣ment in order to salvation, of which more, 〈◊〉〈◊〉 its proper place. I shall now in the
close pursuit of my present intendment, be∣take my self to Divine Revelation. And what Caution I before handled from the light of nature, is as necessary in the first place to be shewn, from Divine Revelation in the Holy Scriptures, viz. That God is every where present, filling all places, and spaces, both real and imaginary by his Im∣mensity, 1 King. 8.27. Behold the Heaven of Heavens cannot contain thee, Jer. 23.24. Can any hide himself in secret places, that I cannot see him; do not I fill Heaven and Earth, saith the Lord? Scripture doth not onely barely assert, but with strength of Ar∣gument prove Gods Omnipresence, Act. 17. Hee is not far from every one of us; for in him wee live, and move, and have our be∣ing. For indeed, wee cannot otherwise know the presence of a Spiritual Being, than by its operations: And it seems no less impossible, for one to produce any thing immediately where hee is not, than when hee is not at all in being. Now wee living, and moving, and having our being in, and by God, it must necessarily follow, that God is present with us, and every thing that either lives, moves, or hath a being.
§ 6. But though God be every where present, and so with every creature equally,
in regard of his Infinite Essence, and of his Immensity: Yet as to the Specialty and pe∣culiar Efficacy of his presence, hee is not with all, either things, or places and per∣sons, after the same manner present. For it hath been observed, that the Scriptures do evidently set out, divers degrees of Gods special presence. The first, and chiefest, is with the humane nature of Christ, which God the Son, the second person of the Tri∣nity, hath hypostatically united to him∣self, and really taken into the unity of his own person: Whence God is said to be made man, the Word to be made flesh. This is the sublimest mystery in the world, that two natures should be so united, as to be∣come one person. And the highest, and most wonderful degree of Gods presence, that ever was. A second degree, and the lowest, is, that God is present with all his crea∣tures, as the preserver, guider, and gover∣nour of them. A third degree is, that God is present with the Glorified Saints and Angels in Heaven, whom hee doth not on∣ly uphold in their Being, but peculiarly vouchsafes to them the solace and sweet∣ness of never fading bliss and happiness. A fourth degree is; Gods special Presence with his own people, whose temporal life
hee doth not onely preserve and sustain, but also by his grace prepares them for life e∣ternal. This Special Presence of God is that which is promised to Gods people in his Church, in his Ordinances. Thus Azariah told Asa, and Judah, and Benjamin; The Lord is with you, while yee be with him. The presence of Gods Grace, and his singular Favour, is assured to those that continue in Gods waies. Thus David in banishment, earnestly, and importunately breathes af∣ter the enjoyment of God, in his Church, and Ordinances. As the Hart panteth af∣ter the water-brooks, so panteth my soul after thee, O God. David knew, that God, who was every where, could not but be present with him in his exile. But his desire here is for Gods special presence in his Church. He acknowledges therefore, that there is a very great use of Publick, Holy Assemblies, and that there is none so holy and perfect, but that stands in need of the hearing of the Word, and pious use of the Sacraments. And against those, on whom hee turns this present place of David, is my design main∣ly intended, viz. contra cos, qui, quoniam sibi sapientes videntur, conciones sacras, & Sacramenta negligunt. Against those, who, because they are wise in their own con∣ceit,
do neglect all Publick Sermons and Sacraments.
1 Joh 5.13
C. 4. § 2.
Joh. 1.9. Quakers.
Pro. 20.27
ch. 12. § 8, 9
Psal. 139.7, 8, 9, 10 Isa. 66.1
Act. 17.27, 28
Gods Pre∣sence, 1 Of u∣nion.
Joh. 1.14
2 Of Pro∣vidence.
3 Of Glo∣ry.
4 Of Grace.
2 Chron. 15.2
Psa. 42.1
Pareus Advers.